Please could you verify:
1)That there is a consenus of the scholars of the 4 schools that khamr -
or intoxicant- made from grapes or dates - is prohibited in large or small amounts.

Definition: Al-San`ani in Subul al-Salam said: "The word khamr is used
literally for frothy, fermented grape juice by consensus.... and
metaphorically for any liquid intoxicant."

Hukm: (1) There is consensus on the unlawfulness of khamr and its narrations
are mutawatir. Al-Marghinani in al-Hidaya and Ibn Hajar in al-Diraya (its
Takhrij). (2) There is consensus on the unlawfulness of even one drop of the
fermented grape juice that causes intoxication. Ibn Hazm, Maratib al-Ijma`
p. 158.

Please could you provide the actual verses from the Quran which provides
the Qati dalalat

{O ye who believe! Strong drink and games of chance and idols and divining
arrows are only *an infamy of Satan's handiwork. Leave it aside* in order
that ye may succeed} (5:90)
{Say: My Lord *forbiddeth* only indecencies, such of them as are apparent
and such as are within, *and sin* and wrongful oppression, and that ye
associate with Allah that for which no warrant hath been revealed, and that
ye tell concerning Allah that which ye know not} (7:33)
{They question thee about strong drink and games of chance. Say: In both is
*great sin*, and (some) utility for men; but the sin of them is greater than
their usefulness} (2:219).

2) Imam Muhammad of the Hanafi madhab and many later Hanafis including
many
Deobandi ulema, Imam Malik & Imam Shafi also hold the view:
that any large or small amount of any intoxicanting substance is
prohibited
based on the various ahad ahadith on these topics such as:
*if a bucketful intoxicates then even a sip is prohibited
`A'isha from the Prophet in Ahmad, the Sunan, al-Daraqutni, Ibn Hibban
and others with a sound sahih chain according to al-Arna'ut.

*if a large amount intoxicates then a small amount is prohibited

SA`D ibn Abi Waqqas from the Prophet in al-Nasa'i and Ibn Hibban 12:192
#5370, hasan according to Sh. Shu`ayb al-Arna'ut who said it is also related
thus by Ibn Abi Shayba, Ibn al-Jarud, al-Tahawi, al-Daraqutni, al-Bayhaqi
and, from JABIR and `A'ISHA with sahih chains, by Ibn Hibban #5382-5383,
Ahmad, Abu Dawud, al-Tirmidhi (hasan), Ibn Majah, and all of the above five
compilations.

Also - from the Prophet - `AMR IBN AL-`AS in `Abd
al-Razzaq, al-Nasa'i, and Ibn Majah; IBN `UMAR in al-Tabarani's al-Kabir and
al-Awsat and Ibn Rahuyah's Musnad; KHAWWAT IBN JUBAYR al-Ansari in al-Kabir
and al-Awsat, al-Tabarani, and al-Hakim; ZAYD IBN THABIT in al-Kabir and
al-Awsat; ANAS in Ahmad's Munad with a sound chain according to al-Ghumari
and Hamza al-Zayn. Also narrated from `ALI and `ABD ALLAH IBN `AMR IBN
AL-`AS as mentioned by al-Kattani, which brings its Companion-narrators to
ten, thus the latter included it among the mutawatir reports in his Nazm
al-Mutanathir. See also Nasb al-Raya, 8th hadith of the book of beverages,
where al-Zayla`i adds the Companion `AMR IBN SHU`AYB to the list but weakens
some of the above chains.

*khamr is all things that intoxicates

Some versions add: "and every khamr is haram."
Abu Musa al-Ash`ari and `A'isha from the Prophet in Bukhari and Muslim
and others; Jabir and Ibn `Umar from the Prophet in Muslim and others;
Abu Hurayra, Ibn `Abbas, and Ibn Mas`ud from the Prophet with sahih
chains* in the Sunan; Mu`awiya from the Prophet with a fair chain* in
Ibn Majah; `Abd Allah ibn `Amr ibn al-`As from the Prophet in Abu Dawud
and Ahmad; also from over nine other Companions all from the Prophet .
Mutawatir from over 30 Sahaba [not only 20 as claimed in I`la' al-Sunan
18:31] as per Ibn Hajar, al-Zurqani, al-Suyuti, al-Shawkani, and al-Kattani.

Al-Shawkani in Nayl al-Awtar (9:63) stated that al-Hasan al-Basri also
defined khamr as any intoxicant regardless of its ingredients and this is
`Umar's position also as cited below.

What was the opinion of Imam Ahmed and his madhab ?

The definition of khamr in the madhhab of Imam Ahmad: it is (1) "every
intoxicant" as per the mutawatir narration cited above (2) "whether made of
grape, date (tamr), barley, or honey, as khamr is all that mixes up
(khaamara) the brain" - `Umar on the pulpit in Bukhari and Muslim. Other
narrations from him mention wheat. Also "unripe dates" (busr) as per Anas in
Bukhari and Muslim.

In support of this view you will find statements in books of fiqh:
1) the narrations of prohibition other than for grapes and dates are not
muttawir but simply ahad - at best not haram but sufficient zanni dalalaat
to
proscribe to the extent of prohibition - i.e the many ahad haith such as
above would render a position of makruh al tahrimi

If we keep before us the two mutawatir directives that "khamr is all things
that intoxicate and all khamr is haram" and "if a large amount intoxicates
then a small amount is prohibited" as well as the Prophetic answer
concerning beer and honeywine that "every intoxicant is haram" (Bukhari and
Muslim), we may find that it is moot whether we name it nabidh [as
Christian Arabs name their alcoholic grape wine today], or whatever fruit or
vegetable it is made of. Secondly, a sahih ahad hadith of prohibition is
still obligatory (fard) to put into practice, the difference being that
disbelieving in it does not incur takfir, only fisq. All the more so when
such a hadith is in both of the two Sahihs, which denotes the highest degree
of authenticity for a sahih hadith. Similarly, according to Abu Hanifa, the
penalty (hadd) is applied against one who drinks even one drop of the
"literal khamr," while it is not applied to one who drinks a
below-intoxication-level amount of other alcoholic beverages that are not
properly or literally called
khamr, nor is the one who declares them permissible to drink called a kafir,
and even if they are haram to drink in small* or great amounts, sell, buy,
etc. Cf. I`la' al-Sunan (18:22-23).

*But see below, Muhammad's report of Abu Hanifa's position in the I`la'.

2) There is evidence from ahadith that the prohibition of other khamr - i.e non-grape and date wine - has been aborogated by statements such as the below to render a position of consumption is simply permissable to an extent below intoxication found in Al-Bidayat al mujtahid by the Maliki faqih Ibn Rushd:

1. Abu Musa when govenor sent to Yemen asked prophet about alcohol from honey and barley - was not prohibited ( this is opposite however to the narration of Abu Musa being prohibited by the Nabi SAW in Sunan Abu Dawood )

Indeed, the strongest version of this report from Abu Musa is: "The
Messenger of Allah sent me and Mu`adh to Yemen so we said: 'O Messenger
of Allah, over there are two beverages they make, one from honey (`asal) [in
Bidayat al-Mujtahid: wheat (burr)] which they call honey-wine (bita` or
bit`), the other from barley (sha`ir) which they call beer (mizr).' The
Prophet replied: 'Every intoxicant is haram.'" Narrated by al-Bukhari
and Muslim as well as Abu Dawud, al-Nasa'i, Ahmad and others including
al-Tahawi
in Sharh Mushkil al-Athar (12:497 #4972 al-Arna'ut: isnaduhu sahih). Some
narrations show that the Prophet first enquired about those drinks then
cut short the argument with the answer he gave.

Ibn Rushd has instead: "'What should we drink?' He replied: 'Drink
[from both] but do not get drunk.'" He continues: "Al-Tahawi narrated it
with other reports they [Hanafis] mentioned in the same chapter." This is
correctly reported as found in al-Tahawi's Sharh Ma`ani al-Athar (4:220) and
Sharh Mushkil al-Athar (12:498-499 #4973) as well as Ibn Abi Shayba,
al-Nasa'i, and Ibn Hibban; Sh. Shu`ayb al-Arna'ut said its chain is sahih.

But (1) This does not compare in strength to the prohibiting version of
the two Sahihs; (2) al-Tahawi himself narrates the latter as cited above and
he also narrates from `A'isha (12:495-496 #4969-4970): "The Messenger of
Allah was asked about honey-wine and he replied "Every beverage that
causes intoxication (muskir) is categorically haram" [al-Arna'ut: sahih as
per the criteria of al-Bukhari and Muslim, who also narrate it]; and (3)
al-Tahawi concludes the narration of these reports by saying (12:504):
"These reports [on the whole] contain a permission to drink whatever does
not cause intoxication among those beverages, and a prohibition from
drinking whatever causes intoxication."

Since al-Tahawi's conclusion applies to each and every alcoholic beverage
whatever it is made of, it becomes clear that Abu Musa's report on honey and
barley drinks does not constitute abrogation of any kind nor permits such a
thing as below-intoxication-level consumption in his view, otherwise the
same could be claimed of khamr also - short of literalism that makes the
ruling of prohibition hinge merely on names.

However, in Sharh Ma`ani al-Athar (4:220) he does indicate that the way to
reconcile all the reports is to say that the prohibition applies only at the
level that causes inebriety. This is the position forwarded in I`la'
al-Sunan (18:29-30) on the strength of the saying of Ibn `Abbas: "Khamr was
prohibited specifically, and the intoxicant (al-sakar) in all other
beverages." But Allah knows best the grading of this report and whether Ibn
`Abbas meant "al-sakar" to mean only "the amount that intoxicates and not
that which falls short of it." The same is narrated from Abu Sa`id, also
mawquf, but with a chain that lacks linkage to Abu Sa`id according to Ibn
al-Jawzi in al-Tahqiq fi Ahadith al-Khilaf (2:375-376).

The same is also narrated from Ibn Mas`ud who is reported as saying: "'Every
intoxicant is haram' means the very sip that makes you drunk", except that
when this report was mentioned to Ibn al-Mubarak he rejected it and said:
"Hadith Batil" as stated by al-Zayla`i in Nasb al-Raya. And this
invalidation seems accurate in view of the following:

(1) Al-Bayhaqi narrates the report of Ibn Mas`ud in al-Sunan al-Kubra
(8:298) and Ma`rifat al-Sunan wa al-Athar then declares it very weak, as
does al-Daraqutni in his Sunan (4:250-251 #23-26) where he attributes it to
Ibrahim al-Nakha`i, all of which as stated in Nasb al-Raya;
(2) The report is weakened by al-Murghinani in al-Hidaya as confirmed by
al-Zayla`i as well in Nasb al-Raya and the latter's commentator, al-Alma`i,
in his Hashiya;
(3) It is contradicted by another narration from Ibn Mas`ud, declared sound
by Ibn Hazm in al-Muhalla (7:489 cf. Ibn Qudama, al-Mughni 8:305, and
al-Qal`aji in Mawsu`at Fiqh `Abd Allah Ibn Mas`ud p. 92), in which he
states: "Whether a little or much, any amount of what causes intoxication in
a large amount is prohibited";
(4) The "guilty" sip cannot intoxicate except with the "complicity" or
precedence of all those before it, including the very first.

Thus Ibn Hazm concluded in al-Muhalla (7:491, 505): "It is authentically
reported from al-Nakha`i that he prohibited inebriety-level drinking
(al-sakar) as haram [as did Ibn Mas`ud even for medication with the reply:
'Truly Allah did not place your cure in what he made forbidden to you,'
narrated by al-Bayhaqi in al-Sunan
al-Kubra (10:5)] as well as grape juice if it induces intoxication, while he
permitted all other intoxicating wines (anbidha)... Ibn Shubruma would say:
'Allah have mercy on Ibrahim! The people [the Ulema] stood strictly against
wine [nabidh], while he permitted it!" Furthermore Abu Yusuf in his Athar
(p. 223-227, 235) and Muhammad in his (p. 142) narrate that al-Nakha`i drank
certain types of alcoholic wines and that he narrated the same from Ibn
Mas`ud and `Alqama, on the below-intoxication-level principle. Cf. Qal`aji,
Mawsu`at Fiqh Ibrahim al-Nakha`i (p. 285-286). In I`la' al-Sunan (18:34):
"Ibrahim [al-Nakha`i] said: 'The saying that whatever intoxicates in large
quantity then even its small quantity is haram is a mistake of the scholars,
it only means that the intoxicating level of any beverage is haram' and
Muhammad said: 'This is the position of Abu Hanifa.'" But this seems to
contradict what the I`la' earlier stated as the position of the Imam
(18:22-23).

Al-Nakha`i also narrated mursal from `Umar that the latter during his
caliphate supposedly drank alcoholic wine (nabidh) which he diluted with
water, saying: "Do this if/lest its shaytan overcome you." Cf. Muhammad,
al-Athar (p. 119); al-Sarakhsi's al-Mabsut, book of beverages, chapter on
Muzara`at al-Harbi; and I`la' al-Sunan (18:34). However, there is doubt over
the meaning and content of the above report, as other sources state that the
mixture in question was not alcoholic wine but a vinegar-like substance
which people in certain areas drank to help them digest camel meat and for
other uses as explicitly mentioned in most of its versions. Cf. Musannaf
`Abd al-Razzaq (9:206, 9:225); Abu Yusuf, al-Athar (#993); al-Bayhaqi,
al-Sunan al-Kubra (8:299); Ibn Hazm, al-Muhalla (7:486-487). The latter
comments: "Something approaching vinegar is far from alcoholic."

It is established that `Umar steered clear of anything remotely resembling
alcoholic wine, as shown by his castigation of jar-wine (nabidh al-jarr)
which tends to ferment quickly: From `Ikrima: `Umar said: "I would prefer to
drink a bottle (qumqum) of boiling water, burn and ravage what it may,
rather than jar-wine." `Abd al-Razzaq (9:205), al-Muhalla (7:497).

Abu Nu`aym in the Hilya (1985 ed. 6:147-148) narrates and authenticates with
several chains through al-Awza`i from Abu Musa al-Ash`ari that the Prophet
was brought nabidh in a jar which had a fizz or a hissing sound (lahu
nasheesh) whereupon he said: "Throw this over the wall for this is the drink
of those who disbelieve in Allah and the last day."

Furthermore, the correct version of the "Do this if/lest its shaytan
overcome you" report pertains not to nabidh but to cooked grape-juice
concentrate (al-tila') of which two thirds have evaporated and which is not
alcoholic as in Malik's Muwatta':
Book 42, Number 42.5.14:
Yahya related to me from Malik from Da'ud ibn al-Husayn that Waqid ibn Amr
ibn Sad ibn Muazh informed him from Mahmud ibn Labid al-Ansari that when
Umar ibn al-Khattab went to ash-Sham, the people of ash-Sham complained to
him about the bad air of their land and its heaviness. They said, "Only this
drink helps." Umar said, "Drink this honey preparation." They said, "Honey
does not help us." A man from the people of that land said, "Can we give you
something of this drink which does not intoxicate?" He said, "Yes." They
cooked it until two-thirds of it evaporated and one-third of it remained.
Then they brought it to Umar. Umar put his finger in it then lifted it and
the mixture stuck to it and stretched. [original Tarjumana and Johnson
translation has: 'and then lifted his head and extended it'!]]. He said,
"This is fruit juice concentrated by boiling. This is like camel-ointment
[orig. 'the distillation with which you smear the camel's scabs']." Umar
ordered them to drink it. Ubada ibn as-Samit said to him, "You have made it
halal, by Allah!" Umar said, "No, by Allah! O Allah! I will not make
anything halal for them which You have made haram for them! I will not make
anything haram for them which You have made halal for them."

After this, `Umar wrote to `Ammar ibn Yasir to permit this mixture, defining
it as "beverages resembling camel-ointment which have been cooked until two
thirds evaporated, namely the two thirds that contain the foulness of
Shaytan and the wind of his madness, and one third of which remains." Cf.
`Abd al-Razzaq (9:255), al-Muhalla (7:498), Athar Abu Yusuf (#1004), and
Qal`aji, Mawsu`at Fiqh `Umar ibn al-Khattab (p. 115). He wrote likewise to
Abu Musa al-Ash`ari as in al-Nasa'is Sunan, book of beverages, chapter on
permitted and non-permitted tala'. And he said also: "Cook your beverage
until the share of Shaytan goes away [through evaporation], for Shaytan has
two thirds of it and you have one third." Narrated by al-Bayhaqi in his
Sunan al-Kubra (8:301). And Allah knows best.

Following is a previous post on the permissibility of medication with a
haram beverage in certain cases:

"The correct view according to our school is that it is forbidden to use
wine as medication, and similarly it is forbidden to drink it because of
thirst. However, if one chokes with one's food and he does not find, to wash
it down, other than wine, then he is obligated to wash it down with it,
because the obtainment of remedy through wine in this case is decisive,
unlike when it is used as medication. And Allah knows best."

"The legal rulings (regarding medication with wine) on various questions.

1. If one is forced to drink it because of thirst, our scholars (Malikis)
have two views. Ibn al-Qasim said he must not drink it because it will not
help except make him thirstier. Al-Abhari said: He can drink it. That is: it
does quench his thirst, which is a matter decided by custom.

2. If he chokes on a mouthful of food and does not find other than wine he
can wash it down with it according to Ibn Habib and Abu al-Faraj. Ibn
al-Qasim said: The one who is forced may drink blood, but not wine. The
basis of the first view [permission] is that al-darura tubih al-mahzhur --
necessity makes the prohibition permissible -- such as eating carrion meat
(i.e. in case of famine); while the basis of the second view is that Allah
has forbidden wine in absolute terms, while He forbade carrion and blood in
terms subject to necessity. The more correct view is the first (i.e. the
correct ruling is: wine is permitted to avoid choking).

3. If one is forced to drink wine does the punishment for drinking wine
apply to him? There are two views based on what our scholars have said
regarding to the one who is forced to commit fornication (e.g. in rape), and
the correct view is that there is no punishment."

-- end --

2. Ibn Masud narrates the abrogation of prohibition and states that others may have forgotten.

The text of this report in Bidayat al-Mujtahid (1:346) is: "I witnessed the
prohibition of nabidh as you all did, then I witnessed its permission: I
remembered [the latter] while you all forgot it."

Al-Sarakhsi in al-Mabsut, book of beverages, chapter on Muzara`at al-Harbi
and al-Alma`i in his notes on Nasb al-Raya mention this report both without
chain during their presentation of the Hanafi argument for abrogation among
other marfu` and mawquf reports, all of them weak or very weak according to
Ibn al-Jawzi in al-Tahqiq (2:375-376).

This report seems close to non-existent in the hadith compilations. Kanz
al-`Ummal (#13838) references it to "al-Tabari: From Juwaybir ibn Sa`id
al-Azdi, from al-Dahhak, from Ibn Mas`ud." This chain is extremely feeble as
Juwaybir is discarded (matruk) and al-Dahhak is not on record as narrating
anything from Ibn `Mas`ud but - among the Companions - only from Ibn `Umar,
Abu Hurayra, and Ibn `Abbas, although it is established he did not narrate
from Ibn `Abbas either, and it is questionable whether he actually narrated
from any Companion directly. Cf. al-Mizzi, Tahdhib al-Kamal (13:91) and its
Khulasa by al-Khazraji; Ibn `Adi, al-Kamil (4:95-96); and al-Dhahabi,
al-Mughni and al-Mizan.

Furthermore, the report is not mentioned in Mawsu`at Fiqh `Abd Allah ibn
Mas`ud nor in al-Hazimi's al-I`tibar, which is the most thorough
documentation work on abrogating and abrogated hadiths, while Sh. `Abd
al-`Aziz al-Ghumari said in his booklet on the imamate of women that truly
abrogated issues in legal rulings (al-ahkam) can be counted on the fingers
of the hand. Nor does Ibn al-Jawzi even cite it in al-Tahqiq although he
tries to bring up all the reports adduced by the Hanafis in the chapter. And
Allah knows best.

Could you please comment on the above two narrations in terms of
transmission - i.e are they gharib or mashur, ahad or mutawir?
Are they musnad or mursal' are they deemed authentic in the view of
hadith
transmitters and fuqahqa of 1) Kufa and 2) Hejaz.

In the case of Abu Musa's narration the stronger version states prohibition,
while the report of Ibn Mas`ud is gharib jiddan and mursal to say the least.

A nice conclusion to the material adduced above is Yahya ibn Ma`in's
comment - note that he was Hanafi, and the Shaykh of Bukhari and Muslim -:
"The prohibition of wine is true (tahrim al-nabidh sahih), but I stop short
of declaring it haram: saintly and righteous people drank it on the basis of
sound hadiths [but see al-Dhahabi's disclaimer below] while other saintly
and righteous people declared it haram on the basis of sound hadiths." Cited
by al-Dhahabi in Siyar A`lam al-Nubala' (al-Arna'ut ed. 11:88). Al-Dhahabi
also cited (12:494) the story of the qadi Bakkar ibn Qutayba when he took up
judgeship in Egypt - he was Hanafi - and met al-Muzani, one of the foremost
companions of al-Shafi`i. One of Ibn Qutayba's companions asked him: "The
hadiths have mentioned both the prohibition of wine (tahrim al-nabidh) and
its permissibility (tahlilih), so why did you (Shafi`is) give precedence to
its prohibition?" Al-Muzani replied: "No-one ever declared it prohibited in
Jahiliyya; then it was declared halal for us, and agreement formed over its
permissibility; then it was declared haram. This, therefore, gives
pre-eminence to the narrations of tahrim." Bakkar approved this reply.
Al-Dhahabi adds: "Furthermore, the hadiths of tahrim are many and sound,
which is not the case with the hadiths of ibaha."

Al-Muzani's comment shows that if there was indeed abrogation of the hukm of
nabidh itself, it was from permissibility to prohibition, not vice-versa.

The most authentic narration pertaining to abrogation in the chapter of
beverages is the hadith of Sahih Muslim, Kitab al-Salat:
Book 4, Number 2131, as well as the 4 Sunan and Ahmad in the Musnad:
Ibn Buraida reported on the authority of his father that the Messenger of
Allah (may peace be upon him) said: I forbade you to visit graves, but you
may now visit them; I forbade you to eat the flesh of sacrificial animals
after three days, but you may now keep it as along as you feel inclined; and
I forbade you nabidh except in a water-skin, you may drink it from all kinds
of water-skins, but you must not drink anything intoxicating.
This and other reports similar in meaning and content but of lesser
strength, are cited by al-Hazimi in al-I`tibar (p. 518-521), Book of
beverages.

Some years ago I had posted the hadith below in support of the following
comment on Kareem Abdul Jabbar's publicity spots for beer:

Ibn `Abbas said: I heard the Prophet say: "Jibril came to me
and said: O Muhammad, Allah Almighty has cursed wine, and the
one who presses it, and the one who has it pressed, and the
one who drinks it, and the one who carries it, and the one
to whom it is carried, and the one who sells it, and the one
who buys it, and the one who serves it, and the one to whom it
is served."

Imam Ahmad narrates it in his Musnad with a sound chain according to
al-Ghumari and Shakir. It is narrated also from Anas and Abu Hurayra by
al-Tirmidhi, Ibn Majah, Abu Dawud, Ahmad, and al-Hakim. Al-Tirmidhi said:
Something similar is narrated from the Prophet by Ibn `Abbas, Ibn Mas`ud,
and Ibn `Umar.

Another hadith in Ahmad concerning the Jews states that the
Prophet repeated three times:

inna al-khamra haram wa thamanaha haram

inna al-khamra haram wa thamanaha haram

inna al-khamra haram wa thamanaha haram

which means

wine is forbidden and its income is forbidden

wine is forbidden and its income is forbidden

wine is forbidden and its income is forbidden

An example of this unlawful income is, for example, to own part of a 7-11
store (in the U.S.) or simply work there.

It is related in the sound and established narrations of the
account of the Prophet's ascension to the heaven on the
Night of Isra' that he saw the hellfire and he saw a
tablespread on which there were pieces of good meat which
no one approached, and another tablespread on which were
pieces of rotten meat which stank, surrounded by people who
were eating it. The Prophet asked: "O Jibril, who are these?"
He replied: "These are those of your Community who abandon
what is lawful and go to what is unlawful."

To complete the topic here is one more authentic relevant narrations:

The Prophet said: "There shall certainly be people in my Community
who shall drink alcoholic beverages (khamr) and name them with a different
name." Narrated from Aby Malik al-Ash`ari, `Ubada ibn al-Samit, `A'isha,
and an unnamed Companion by Ahmad, Abu Dawud, Ibn Majah, al-Nasa'i,
al-Darimi, Ibn Hibban, Ibn Abi Shayba, Ibn Abi `Asim, and others. Shykh `Abd
Allah al-Ghumari said in Wadih al-Burhan (p. 56): "The sin of those
deceivers is greater than that of those who drink khamr in full knowledge of
its unlawfulness."

He also said: "The beginning of your Religion is Prophethood and mercy;
then monarchy and mercy (mulkun wa rahma); then dust-like monarchy (mulkun
a`far); then monarchy and tyranny (mulkun wa jabarut) in which alcohol
(khamr) and silk shall be deemed permitted." Al-Darimi narrated it from Abu
`Ubayda.